Verses 3–16

Chapter 22: Al-Hajj (The Pilgrimage) · Printed edition: Volume 28, pp. 147–169

وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَانٍ مَرِيدٍ ٣ كُتِبَ عَلَيْهِ أَنَّهُ مَنْ تَوَلَّاهُ فَأَنَّهُ يُضِلُّهُ وَيَهْدِيهِ إِلَىٰ عَذَابِ السَّعِيرِ ٤ يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاءُ إِلَىٰ أَجَلٍ مُسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ۖ وَمِنْكُمْ مَنْ يُتَوَفَّىٰ وَمِنْكُمْ مَنْ يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئًا ۚ وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ ٥ ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَىٰ وَأَنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ ٦ وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ ٧ وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُنِيرٍ ٨ ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ ۖ لَهُ فِي الدُّنْيَا خِزْيٌ ۖ وَنُذِيقُهُ يَوْمَ الْقِيَامَةِ عَذَابَ الْحَرِيقِ ٩ ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ ١٠ وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَىٰ وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ۚ ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ ١١ يَدْعُو مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُ وَمَا لَا يَنْفَعُهُ ۚ ذَٰلِكَ هُوَ الضَّلَالُ الْبَعِيدُ ١٢ يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ ۚ لَبِئْسَ الْمَوْلَىٰ وَلَبِئْسَ الْعَشِيرُ ١٣ إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۚإِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ ١٤ مَنْ كَانَ يَظُنُّ أَنْ لَنْ يَنْصُرَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَاءِ ثُمَّ لْيَقْطَعْ فَلْيَنْظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ مَا يَغِيظُ ١٥ وَكَذَٰلِكَ أَنْزَلْنَاهُ آيَاتٍ بَيِّنَاتٍ وَأَنَّ اللَّهَ يَهْدِي مَنْ يُرِيدُ ١٦

3. And among people is the one who disputes about Allah without knowledge and follows every rebellious Satan.
4. Against him it is decreed (written) that whoever takes him for a friend, he shall lead him astray and lead him to the chastisement of the burning fire.
5. O people! If you are in doubt about the raising, then surely We created you from dust, then from a small seed, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you; and We cause what We please to stay in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity; and of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything; and you see the land barren, but when We send down water to it, it stirs and swells and brings forth every kind of beautiful herbage.
6. This is because Allah is the Truth and because He gives life to the dead and because He has power over all things.
7. And because the Hour is coming, there is no doubt about it; and because Allah shall raise those who are in the graves.
8. And among people is the one who disputes about Allah without knowledge and without guidance and without an illuminating book,
9. Turning away haughtily that he may lead (others) astray from the way of Allah; for him is disgrace in this world, and on the Day of Resurrection We will make him taste the punishment of burning.
10. This is due to what your two hands have sent ahead, and because Allah is not unjust to the servants.
11. And among people is he who serves Allah (standing) on the edge, so that if good befalls him he is satisfied therewith, but if a trial afflicts him he turns back headlong; he loses this world as well as the Hereafter; that is a manifest loss.
12. He calls upon besides Allah that which does not harm him and that which does not benefit him. That is the great straying.
13. He calls upon him whose harm is nearer than his benefit; evil certainly is the guardian and evil certainly is the associate.
14. Surely Allah will cause those who believe and do good deeds to enter gardens beneath which rivers flow; surely Allah does what He pleases.
15. Whoever has been thinking that Allah will not assist him in this life and the Hereafter, let him stretch a rope above him, then let him sever(it), then let him see if his struggle will take away what he is enraged at.
16. And thus have We revealed it,clear arguments, and because Allah guides whom He intends.

Introduction

These verses describe three groups of people: (1) those who insist on falsehood and argue against the truth; (2) those who are irresolute with regard to the truth; and (3) the believers in truth. The first two groups are in error and will have an unhappy end, while the believers are guided in this world and will be blessed in the Hereafter.

Commentary

وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَانٍ مَرِيد

(22:3) And among people is the one who disputes about Allah without knowledge and follows (yattabiʿu, from ittibāʿ) every rebellious devil (shayṭānin marīd).

Marīd means “wicked.” It has also been interpreted as “one who is absolutely corrupt and devoid of good.” “Disputing about God without knowledge”means talking about matters that pertain to His attributes and actions out of ignorance and insisting on it.

… and follows (yattabiʿu, from ittibāʿ) every rebellious devil: This sentence describes the person’s beliefs and actions after the first part of the verse which describes the person’s speech. It is like saying: that person talks about God without knowledge, insists on ignorance, and holds false belief and acts upon it. Such a person is effectively following Satan (the Devil) in all his beliefs and actions because it is the Satan who leads people to falsehood and error. Using the term “follow” (ittibāʿ) refers to the process and approach through which he has reached his beliefs and actions. It also sets the stage for the next verse which says that such a person is astray from the path to Paradise, and is heading for the chastisement of the burning fire.

God says, every rebellious devil and not the rebellious Devil, which would be Iblīs (Satan). This is to show Satan’s numerous ways of deception and misguidance, because there are various gateways to error, each of which is controlled by a devil from the tribe and progeny of Iblīs. There are also devils among humankind who call to error, and who are followed by their misguided followers. Nevertheless, all evil whispers and forms of deception are rooted in Iblīs (may God curse him).

This sentence—follows every rebellious devil—also refers to the idea that such a person continuously follows falsehood, and that there is no limit to his error. This is because his heart has been sealed by error and he has lost his capacity to embrace the truth. It is similar to the verse: If they see the way of rectitude, they do not take it for a way; and if they see the way of error, they take it for a way. ()

كُتِبَ عَلَيْهِ أَنَّهُ مَنْ تَوَلَّاهُ فَأَنَّهُ يُضِلُّهُ وَيَهْدِيهِ إِلَىٰ عَذَابِ السَّعِيرِ ٤

(22:4) Against him it is decreed (kutiba ʿalayhi) that whoever takes him for a guardian (tawallāhu), he shall lead him astray and lead him to the chastisement of the burning fire.

Tawallā means “to take and follow someone as a master and guardian.” The second half of the verse (he shall lead him astray) is a subject whose predicate is omitted. The implied meaning is: “He follows every rebellious devil. However, it is written against him [the devil] that whoever takes him for a master and follows him, then his misleading of the person from the truth toward the chastisement of the burning fire is sure and certain [the emphasized part is the omitted predicate].

Kutiba ʿalayhi literally means, “it is written against him,” which refers to God’s decree about him. God has decreed that: (1) he shall lead his followers astray, and (2) he shall make them enter the fire. These two decrees are mentioned in the following verses: Surely, as regards My servants, you have no authority over them except for the deviators who follow you. And surely Hell is the promised place for them all. ()

We discussed this in our exposition of these verses (volume 12 of the Arabic edition).

Some exegetes have interpreted this as follows: “It is Allah Who will lead astray whoever takes Satan [or a devil] for a master.” This is a weak interpretation because there is no evidence for such decree in the Qur’an. Instead, the Qur’an says that God will “entrust” the person to Satan and give Iblīs authority over those who follow him and take him as a master, as seen in the verses quoted above []. Moreover, accepting this meaning would cause a discrepancy between the pronouns in the verse, since the pronoun “he” in he shall lead him astray would refer to God, while there has been no previous mention of God.

Another weak interpretation is:“It is written against one who disputes about Allah without knowledge that he shall lead anyone who takes him as a master astray,” where all of the pronouns refer to he who disputes about Allah without knowledge.

It is inferred from the verse that what is decreed about Iblīs (the Devil) also applies to his ilk, progeny, and assistants (the devils). Likewise, all of their acts—such as misguiding [from the truth] or guiding to the chastisement of the burning fire—are the acts of Iblīs. There is also a subtle linguistic beauty in using yuḍilluhu (lead astray, misguide) next to yahdīhi (lead, guide).

يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاءُ إِلَىٰ أَجَلٍ مُسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ۖ وَمِنْكُمْ مَنْ يُتَوَفَّىٰ وَمِنْكُمْ مَنْ يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئًا ۚ وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ ٥

(22:5) O people! If you are in doubt about the raising (al-baʿth), then surely We created you from dust, then from a small seed, then from a clot (ʿalaqah), then from a lump of flesh (muḍghah), complete in make (mukhallaqah) and incomplete, that We may make (it) clear to you; and We cause what We will to stay in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity; and of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything; and you see the land barren (hāmidah), but when We send down water to it, it stirs (ihtazzat) and swells (rabat) and brings forth every kind of beautiful herbage.

Al-baʿth refers to “the revival of the dead and their return to God.” ʿAlaqah is “a piece of coagulated blood.” Muḍghah is “a chewed lump of flesh.” Mukhallaqah has been defined as“complete in creation.” Therefore, “complete and incomplete in make” would match the stage of embryonic development when the fetus is given shape and form, which coincides with the blowing of spirit into it. This is confirmed by the definition of takhlīq (to create, to make) as taṣwīr (to give form, to fashion).

… that We may make (it) clear to you: Given the context, what We want to make clear to you is the possibility of resurrection. That is, all of the above is meant so that We may remove your uncertainty about afterlife. Observing these stages—where some inanimate dust is transformed into a seed (sperm), then a blood-clot, then a chewed lump of flesh, then a living human being—should leave room for any doubt concerning the possibility that the dead may rise back to life. That is why the verse interjects that We may make (it) clear to you right here instead of putting it off to the end of the verse.

… and We cause what We will to stay in the wombs till an appointed time: That is, We choose which fetuses to keep in the wombs for the complete period of pregnancy.

… then We bring you forth as babies (ṭiflan), then that you may attain your maturity (ashuddakum): Majmaʿ al-bayān says: It means that “We bring you out of your mothers’ wombs while you are babies.” Ṭifl means a very young human being. It is singular even though it describes a plural noun because it is a verbal noun [which is used equally for singular and plural], like saying, “this man is justice” or “these men are justice” [to emphasize their justness].

Another suggested meaning is: “Then We bring out each of you as a baby.”

Reaching ashudd means growing to the stage where one’s organs and faculties are fully developed.

… and of you is he who is caused to die, and of you is he who is brought back to the worst part of life (ardhal al-ʿumur): Since these two groups are mentioned parallel and in contrast to each other, it shows that they indicate two different groups. Therefore, the first group is those who are caused to die before they are brought back to the worst part of life. Ardhal al-ʿumur means “the lowest and most abject part of life,” which corresponds to old age, for it is the worst stage of life compared to the previous parts.

… so that (likaylā) after having knowledge he does not know anything: It means that he does not know anything that people deem to be of significance, and based on which they live their lives. The letter lām in likaylā indicates ghāyah (purpose, objective). The meaning is: He will end up with the weakening of all of his powers and faculties, such that in terms of knowledge—which is the most precious product of life—he will have nothing of significance.

… and you see the landbarren (hāmidah), but when We send down water to it, it stirs (ihtazzat) and swells (rabat): Al-Rāghib says: Hamidat al-nār means “the fire went out.” A land without any vegetation is called hāmidah. A hāmid plant is one that is dry. God says: And you see the land barren.

A similar definition of hāmidah is “dead land.” Al-Rāghib further says: Al-hazz is “violent movement and shaking.” It is said, “I shook (hazaztu) the spear, and thus it started shaking (ihtazza).” Ihtazzat al-nabāt means “the plants stirred as they flourished.”

He also says (summarized): Rabā is “to rise and grow.” God says: We send down water to it; it stirs and swells, meaning that it increases and grows.

… and brings forth every kind (zawj) of beautiful (bahīj) herbage: That is, the earth will bring forth every kind of plant that is characterized by bahjah, which means “having a beautiful color” and “being evidently happy.” It could also be that zawj in this verse means a “pair” or an “even number,” the opposite of odd (fard). Indeed the Qur’an describes plants as living beings that also have gender and mating. This is confirmed by the natural sciences today.

Therefore, in terms of producing and growing plants, the earth is similar to the womb which produces animal life as the dust turns to seed, to a clot, to a lump of flesh, and eventually to a living human being.

ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَىٰ وَأَنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ ٦

(22:6) This is because Allah is the Truth (al-ḥaqq) and because He gives life to the dead and because He has power over all things.

“This” refers to what was mentioned in the last verse concerning: (1) the creation of human beings and plants; and (2) the continuous direction of their affairs after their original creation. Their creation and direction are real events that cannot be doubted. It is implied from this verse that what is meant by al-ḥaqq is “truth in and of itself.” It is not an attribute of an omitted noun, saying that God is “something true and real.” Rather, God is the very reality Which brings about anything that is real, and Which conducts a system of truth in the universe. He is the essence of reality by which any reality is realized. He is the cause of the existence of any being or process that truly exists in the universe. The creation and direction of these events all show that God is the Truth.

… and because He gives life to the dead: This also refers to the previous verse. That is, the gradual transformation of dust to a living human being, the transformation of dead land to living plants due to rain, and the continuation of this cycle are because He gives life to the dead.

… and because He has power over all things: This sentence further complements the previous verse. That is, what was said in the previous verse is because He has power over all things. The initial creation of human beings and plants and the subsequent direction of their affairs are connected to all beings in the universe and all systems that run the world of existence. To create and direct human beings and plants, one must have power over them, which in turn entails that one must have power over everything. Hence, their creation and direction are caused by an encompassing power. You may also say that their creation and direction are signs of an encompassing power.

وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ ٧

(22:7) And because the Hour is coming, there is no doubt about it; and because Allah shall raise those who are in the graves.

These are two sentences that add to the clause, This is because Allah is the Truth ().

Therefore, these two verses [] together draw five conclusions from verse 5. One might ask: What is special with these five points, as opposed to other possible conclusions from verse 5? For instance, one could also conclude: (1) God is the Lord; (2) one should not worship anyone besides Him; and (3) He is Benevolent, Generous and Omniscient?

Answer: The theme of these verses is to prove the truth of resurrection. By comparing these verses with other verses that serve the same purpose, we can infer that these verses aim to prove the existence of the resurrection based on God being the Absolute Truth. The actions of a being that is the Absolute Truth and Sheer Reality would be an act of truth that is free of every falsehood. But if God were to create and destroy, then create and destroy again, without any Hereafter where one would live in happiness or wretchedness [forever], then His acts would be vain sport and pointless game. Hence, there is a clear necessity for the Hereafter because God is a Truth that does not do anything except that which is true. Since the life of this world will end with death, there must be an eternal life after that.

Therefore, verses 5-7 are in line with other verses that prove the truth of the Hereafter, such as: And We did not create the heavens and the earth and what is between them in sport. We did not create them both but with the truth. (); And We did not create the heaven and the earth and what is between them in vain; that is the opinion of those who disbelieve ()

The difference is that the other verses prove the truth of the Hereafter based on the truth of God’s acts, but the current verses prove it based on the truth of God Himself. The truth of His acts is a direct implication and consequence of the truth of Himself.

A person who believes that making the dead alive is rationally impossible would not accept any argument in support of its occurrence. Yet, everybody sees that God transforms dead dust into a living human being, and turns dead land into living plants. Therefore, it is certainly possible to give life to the dead, and that is why God says, because He gives life to the dead, refuting the notion of impossibility. Hence, this sentence serves the same purpose as other verses that prove the possibility of resurrection and a second life by first showing other similar cases of it. For example: Says he: Who will give life to the bones when they are rotten? Say: He will give life to them Who brought them into existence at first, and He is cognizant of all creation. ()

Next, given the possibility of afterlife, one may still doubt its actual occurrence because of being an unlikely and difficult event. God refutes this doubt and unlikelihood by saying: because He has power over all things. If One’s power is unlimited, then it is equally feasible for Him to give life to something whether for the first time or the second time. Such an Actor would not find any difference between acts that might be easy or difficult otherwise. Such power will never fail, exhaust or weaken. This sentence serves the same purpose as other verses that prove the resurrection based on God’s comprehensive and infinite power. For example: Were We then fatigued by the first creation? (); Most surely He Who gives it [the earth] life is the Giver of life to the dead; surely He has power over all things. ()

Therefore, verse consists of three conclusions that are drawn from the previous verse, and they all provide arguments to prove that there will be a resurrection. This is summarized in the following verse: And because the Hour is coming, there is no doubt about it; and because Allah shall raise those who are in the graves ().

This verse only talks about an event, which is the resurrection of the dead, and its time, which is the Hour. However, instead of attributing this event to God by saying, “and because Allah will bring about the Hour,” it merely says: and because the Hour is coming. Perhaps the reason for not specifying the subject is to indicate that the event will occur suddenly, and no one knows when it will happen: It will not come on you but of a sudden. They ask you as if you were awaiting it. Say: Its knowledge is only with Allah. (); Surely the Hour is coming—I have almost hidden it—so that every soul may be recompensed for what it has strived for. ()

Therefore, not specifying who will bring the Hour is similar to not identifying when it will occur: they both emphasize that it is concealed, and confirm that it will be abrupt and unexpected. Even though God speaks about the coming of the Hour in many places in His Book, He never mentions who will make it come. Instead, He uses expressions such as “the Hour is coming,” “the Hour will come,” and “it will come to them.”

The event that shall occur is the resurrection of the dead, as He says: Allah shall raise those who are in the graves ().

Possible objection: What follows from the above argument is that everything should have a resurrection, because an act without an end is vain, whether it is the creation of humankind or any other being. However, the verse only asserts the resurrection of human beings.

Reply: Even though the verse only talks about the resurrection of human beings, it does not deny the possibility of other creatures being resurrected as well. The central theme and focus of these verses is the resurrection of humankind in particular. It could also be said that even if the other things do not have a resurrection, it does not render their creation a vain act by God because they have been created for the sake of humankind. The end and purpose of creation of the other beings is the human being, whose end in turn is the resurrection.

The above is what we can say by contemplating on these three verses [] and comparing them with the other verses that prove the reality of afterlife, notwithstanding their variety. The above explanation should also clarify why these verses only talk about these conclusions in particular. They apparently present five points, but in fact they reduce to four: three conclusions in verse 6 that are made from verse 5, and one conclusion in verse 7 that is made from the three points in verse 6. Our exposition should also answer the problem of the seemingly repetitive sentences, as brought up by some exegetes: He gives life to the dead (), The Hour is coming (), and Allah shall raise those who are in the graves ().

Other exegetes have interpreted these verses and the arguments that they involve in numerous ways that are not plausible. They have added alien premises to the arguments of these verses that disturb the order of the verses and the soundness of their arguments. We have abstained from presenting them here. Interested readers should refer to the extensive books of tafsīr.

وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُنِيرٍ ٨

(22:8) And among people is the one who disputes about Allah without knowledge and without guidance and without an illuminating book.

This is another group of people who turn away from the truth. It is narrated from Kashf al-Kashshāf that this verse is about leaders, while verse 4 above (And among people is the one who disputes about Allah without knowledge and follows every rebellious devil) was about followers.

This is because the next verse describes such a person as that he may lead (others) astray from the way of Allah (), while the previous verse was about one who follows every rebellious devil ().“Leading others astray” indicates that the person is a leader, while “following” shows that the person is a follower.

“Knowledge,” “guidance” and “book”may each include the other two if used alone. However, since the verse distinguishes them, a specific sense must be intended for each of them. It has been said that what is meant by “knowledge” is necessary knowledge (ḍarūrī); what is meant by “guidance” is correct thinking and reasoning that leads to true knowledge; and what is meant by “illuminating book” is divine revelation which manifests the truth. The problem with this interpretation is that there is no reason to confine knowledge to necessary knowledge—which is also called self-evident (badīhī). Moreover, dispute (jidāl) can have two meanings: (1) being insistent and stubborn in debates and arguments in general; or (2) the specific sense of jadal in logic (dialectic), which is a syllogism that consists of accepted and acknowledged premises by the opponent. Either way, it is a means of arguing, but self-evident statements do not require argument.

Perhaps what is meant by “knowledge” is what one reaches by rational proof, and what is meant by “guidance” is what one reaches through God’s guidance for those who serve and worship Him sincerely, whereby their hearts are illuminated by the light of knowledge. It could also be the other way around. Then “illuminating book” would be God’s revelation that reaches the people through His prophets. Hence, they refer to three paths to knowledge in its absolute sense: (1) the way of ʿaql (reason, intellect); (2) the way of baṣar (sight or insight); and (3) the way of samʿ (hearing). These three are mentioned in the verse: And follow not that of which you have not any knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that. ()

God knows best.

ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ ۖ لَهُ فِي الدُّنْيَا خِزْيٌ ۖ وَنُذِيقُهُ يَوْمَ الْقِيَامَةِ عَذَابَ الْحَرِيقِ ٩

(22:9) Turning away haughtily (thāniya ʿiṭfihi) to lead (others) astray from the way of Allah; for him is disgrace in this world, and on the Day of Resurrection We will make him taste the punishment of burning.

Thany is “to break,” and ʿiṭf means “side.” Thany al-ʿaṭf is a metaphor for “turning away,” as if the person is breaking one of his sides over the other.

The clause, that he may lead (others) astray from the way of Allah is connected with what was mentioned before: disputing about God without knowledge and showing aversion and haughtiness in order to lead others astray. It describes the leaders of polytheism.

… for him is disgrace (al-khizy) in this world, and on the Day of Resurrection We will make him taste the punishment of burning: Khizy means “disgrace, humiliation, shame.” The verse threatens this type of person with disgrace in this world, which is what happened to the leaders of the Quraysh and the great figures of polytheism in Mecca, as well as punishment in the Hereafter.

ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ ١٠

(22:10) This is due to what (bi-mā) your two hands have sent ahead and because Allah is not in the least unjust to the servants.

“This” refers to the threat of disgrace and punishment in the previous verse. Due to (indicated by the letter bāʾ in bi-mā) shows reciprocity, like when one says, “I sold that for this.” It may also indicate causality: “The disgrace and punishment that you see is your retribution for what you sent ahead; it is the result of disputing about God—not based on knowledge, guidance or an illuminating book, but only out of arrogant defiance to lead others astray.” The verse switches from the third person to the second person to show censure and rebuke.

The clause “and because Allah is not in the least unjust to the servants” adds to the first part of the verse, saying that God does not wrong His servants, but treats each of them as they deserve according to their acts. He gives each of them what they ask with their inner tongue (lisān al-ḥāl).

وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَىٰ وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ۚ ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ ١١

(22:11) And among people is he who serves Allah (standing) on the edge (ḥarf), so that if good befalls him he is satisfied (iṭmaʾanna) therewith, but if a trial (fitnah) afflicts him he turns back (inqalaba) headlong; he loses this world as well as the Hereafter; that is a manifest loss.

Ḥarf means “side, edge.”Iṭmiʾnān means “rest, stability.” Fitnah has been defined as miḥnah (ordeal, difficulty, hardship), and inqilāb is “to turn back.”

This verse describes another group of people, other than the righteous believers. It describes those who serve and worship God only in one aspect, not every aspect; and only in certain circumstances, not all circumstances. Their worship is only based on the side of good, which means using religion for worldly ends. If anything good happens to them, they become firm and confident about serving God, but if a trouble or hardship afflicts them, they turn back their face without even looking to the right or left. They abandon their religion because they find it to be a source of misfortune, or because they hope to be saved from their loss and hardship by doing so. In fact, the polytheists had the same custom and mentality in serving and worshiping the idols: they used to serve the idols only to gain some good or avoid some evil through their intercession in this world, but they did not believe in the Hereafter. Such are those who waver and turn completely over, losing this world because of their troubles and afflictions, and losing the Hereafter because of turning away, forsaking and disbelieving in faith. That is a manifest loss.

This is what we can say from contemplating about the verse. Therefore, serving God on the edge is a metaphorical expression, which is then explained and elaborated by what follows: so that if good befalls him…

… he loses this world: because of the trial that afflicts him.

… as well as the Hereafter: because of turning back headlong.

يَدْعُو مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُ وَمَا لَا يَنْفَعُهُ ۚ ذَٰلِكَ هُوَ الضَّلَالُ الْبَعِيدُ١٢

(22:12) He calls besides Allah upon that which does not harm him and that which does not benefit him. That is the great straying.

“What is called upon” refers to the idols. They are not a source of any harm or benefit for their worshipers because they lack understanding and will. Rather, an idol-worshiper faces harm and loss [as mentioned in the next verse] because of his worship which is his own act.

يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ ۚ لَبِئْسَ الْمَوْلَىٰ وَلَبِئْسَ الْعَشِيرُ ١٣

(22:13) He calls (yadʿū) him whose (la-man) harm is nearer than his benefit; certainly an evil (la-biʾs) guardian (mawlā) and certainly an evil (la-biʾs) associate (ʿashīr).

Mawlā is “a helpful guardian.” ʿAshīr means “companion, associate.” Concerning the structure of the verse, it has been said that yadʿū means “say,” and what is said is the rest of the verse. The letter lām in la-man is called lāmal-ibtidāʾ (commencement), which comes at the beginning of a sentence. The letter lām in la-biʾs is called lām al-qasam (swear, vow). What follows after it—an evil guardian and an evil associate—is what the persons swears. The verb that indicates the swearing is implied.

The meaning is: On the Day of Resurrection, this person who is now serving idols will describe the idols that he took as guardians and associates by saying, “I swear that an idol whose harm is nearer than his benefit is certainly an evil guardian and an evil associate.”

The person will consider the idol’s harm to be closer than its benefit based on what he will observe on the Day of Resurrection as the result serving that idol: everlasting punishment and eternal damnation.

إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۚ إِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ ١٤

(22:14) Surely Allah will cause those who believe and do good deeds to enter gardens beneath which rivers flow; surely Allah does what He wants.

The previous verses talked about three groups of disbelievers and characterized them by error and loss: (1) the leaders who dispute about God without knowledge and who are followed by others; (2) the followers who follow every rebellious devil and who dispute like their leaders; and (3) the wavering worshipers who serve God on the margins. This verse contrasts these groups with another group: those who believe and do good deeds. They will have a noble reward and an excellent end; this is what God has willed for them. These groups are mentioned to set the stage for the next verses which describe them in further detail and talk about God’s judgment between them.

مَنْ كَانَ يَظُنُّ أَنْ لَنْ يَنْصُرَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَاءِ ثُمَّ لْيَقْطَعْ فَلْيَنْظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ مَا يَغِيظُ ١٥

(22:15) Whoever has been thinking that Allah will not assist him in this life and the Hereafter, let him stretch a rope (sabab) above him, then let him sever (it) (yaqṭaʿ), then let him see if his struggle will take away what he is enraged at.

Majmaʿ al-bayān says: Sabab is anything that can be used to reach or connect to something. That is why it has been used for a rope, a road, and a door.

In this verse, sabab means “rope.” The meaning of qaṭʿ is well-known (cut, break), but one of its meanings is also ikhtināq (strangle, suffocate, choke), apparently because this is when the breath is cut off.

First possible meaning: It has been said that the pronoun “him” in whoever has been thinking that Allah will not assist him refers to the Prophet. The polytheists in Mecca believed that the religion which the Prophet had brought was a baseless fable. Therefore, they thought his religion would not spread and he was bound to fail, since he was of no significance to God. But God supported His Messenger when he migrated to Medina: he became renowned and his religion spread. This greatly enraged the polytheists. Here God rebukes them and says that He will certainly help His Prophet, and that their rage will not disappear even if they strangle themselves. In other words, their cunning plots are futile. The meaning is: If any of the polytheists think that God will not assist His Prophet in this life and in the Hereafter—by spreading his name and religion in this world and by granting forgiveness and mercy to him and those who believe in him in the Hereafter—and is enraged by seeing God’s support for the Prophet, then he should tie a rope above himself—like to a tall tree—and strangle himself. Let him see if doing so will take away his rage.

This is a good meaning that complies with the context of the verses and what we mentioned before about the chapter being revealed shortly after the migration, when the polytheists of Mecca were still strong and mighty.

Second possible meaning: According to some other exegetes, the pronoun “him” in Allah will not assist him refers to whoever thinks; qaṭʿ here means “treading”or“traveling a distance” (instead of “sever”); and tying a sabab (rope) to the samāʾ (sky, heaven) means ascending to the heavens to invalidate God’s decree. The meaning is: “Whoever thinks that God will not assist him in this life and the Hereafter should climb to the sky by some means and travel this distance so that he may see if this struggle would change the divine decree that enrages him.” The apparent meaning of this interpretation is that it is incumbent for everyone to have hope in their Lord in their worldly and otherworldly affairs. If people do not have hope in their Lord, think that God will not assist them in the two worlds, and are bitter about this, then they must plan and do whatever they can—but none of that will avail them.

Third possible meaning: A third view is that the pronoun “him” in Allah will not assist him refers to whoever thinks (as in the second interpretation), but “assistance” (naṣr) means rizq (provision, sustenance). For example, a land that is rained upon is called: arḍ manṣūrah. The meaning in this case will be similar to the previous interpretation.

This interpretation is more congruent with the apparent meaning of the verse than the previous one, but both of these meanings suffer from the disconnection of this verse from the preceding verses. Furthermore, if the pronoun “him” in Allah will not assist him referred to whoever thinks, then it would be more appropriate to say man ẓanna (whoever thought), not man kāna yaẓunnu (whoever has been thinking). The expression in the verse is the latter, which shows continuous thought beginning in the past. This confirms the first suggested meaning.

وَكَذَٰلِكَ أَنْزَلْنَاهُ آيَاتٍ بَيِّنَاتٍ وَأَنَّ اللَّهَ يَهْدِي مَنْ يُرِيدُ ١٦

(22:16) And thus (kadhālika) have We revealed it as clear signs,and that Allah guides whom He desires.

The first part of this verse describes something universal that has many members [that is, the Qur’an which has many verses] by describing one of its members as a representative of the group. This is indicated by the word kadhālika (thus, like this), as we have already mentioned repeatedly under other similar verses. It shows that what is said about that one member equally applies to the other members of the group. For example, one sees Zayd and ʿAmr talking with each other and walking on two feet, and then says, “This is how the human is” (in singular), meaning that talking and walking on the two feet are applicable to all humans (in plural). The meaning is: We have revealed the Qur’an, which consists of clear āyāt (verses, signs) like the ones seen in the previous verses in this chapter.

… and that Allah guides whom He desires: This is the predicate of an omitted subject. The implied meaning is: “It is true that God guides whom He desires.”This means that if He does not want to guide someone, then that person will have no guide. In other words, the clarity of the verses and arguments is not sufficient to guide a person who hears or even contemplates them, unless God wills for that person to be guided.

Some exegetes have said that this sentence adds to the pronoun “it” in and thus have We revealed it (). The meaning would be: “And thus We revealed that God guides whom He desires.” However, the first meaning is more apparent and connects more clearly with the first part of the verse.

Examining Narrations

1. Concerning verse (and follows every rebellious (marīd) devil) Tafsīr al-Qummī says: Marīd means khabīth (wicked, malicious, evil).
2. Concerning verse (And among people is the one who disputes about Allah without knowledge) Abū Mālik said: This was revealed about Naḍr b. al-Ḥārith.

Author’s comment: Al-Durr al-manthūr also narrates this on the authority of Ibn Jarīr and Ibn al-Mundhir, on the authority of Ibn Jurayj. However, this is apparently a case of matching and applying the verse (taṭbīq), as is the case with most narrations about the contexts of revelation. There is yet another account [also in al-Durr al-manthūr] from Mujāhid, saying that verse (And among people is the one who disputes about Allah without knowledge and without guidance) was revealed about Naḍr b. al-Ḥārith. This is more acceptable than the above narration [from Abū Mālik], because Naḍr was one of the prominent figures of the time and verse is about leaders, while verse is about followers.

3. Concerning verse (mukhallaqah and ghayri mukhallaqah) Tafsīr al-Qummī says: Mukhallaqah is a complete fetus, while ghayri mukhallaqah is one that miscarries.
4. ʿAbd-Allāh b. Masʿūd said: The Messenger of God—the truthful whose truthfulness has been confirmed—told us, “The creation of each of you in the womb of his mother is completed in: (1) forty days of being a nuṭfah (small seed, zygote); (2) forty days of being an ʿalaqah (clot); and (3) forty days of being a muḍghah (lump of flesh). Then an angel is sent to blow the spirit in it, and it is decreed that four things should be written [for him]: his sustenance, his death, his acts, and whether he will be wretched or felicitous. By the One Whom there is no god but Him, some of you may perform the acts of the people of Paradise until he is only a cubit away from it, but then his written destiny will overtake him: he will do as the people of Hell and will thus enter therein. And some of you may perform the acts of the people of Hell until he is only a cubit away from it, but then his written destiny will overtake him: he will do as the people of Paradise and will thus enter therein.”

Author’s comment: This has also been narrated on the authority of Ibn ʿAbbās, Anas, and Ḥudhayfah b. Usayd, from the Prophet. There are some differences in some of these narrations. One version says:

The angel will be told, “Go to the Mother Book (umm al-kitāb) and transcribe from there the qualities of this seed.” The angel will do so and will accompany the seed until all of those qualities are realized in it….

Similar traditions have been narrated through Shia chains of transmission from the Imams. For example:

5. Imam al-Riḍā said: So when the four months are complete, God will send two creator angels to it who will form it and write its sustenance, its death, and whether it will be wretched or felicitous….

Author’s comment: We also reported a hadith from al-Kāfīat the beginning of Sūrah Āl-i ʿImrān [under verse ] where Imam al-Bāqir talks about the formation of a fetus and the writing of what has been decreed for it. Part of that hadith is:

6. Imam al-Bāqir said: …The two angels write everything that has been decreed for it based on a tablet that is affixed to its mother’s forehead. So they transcribe everything that is in that tablet while specifying one condition: if there is no change in God’s decree (badāʾ)…

Author’s comment: There are also other similar narrations which confirm that it is possible for a child’s destiny to change, contrary to the previous set of traditions. There is no contradiction between these two points, because everything, including humankind, has a place in the Guarded Tablet (al-lawḥ al-maḥfūẓ) and a place in the Tablet of Effacement and Establishment (lawḥ al-maḥw wa-al-ithbāt). The former cannot be changed, while the latter can be changed. In other words, there are two kinds of decrees: inevitable and changeable, as God says: Allah effaces and establishes what He wills, and with Him is the Mother of the Book ().

In our discussion about God’s decree (qaḍāʾ) [in the previous volumes], it became clear that the tablet of written decrees—whatever its reality may be—corresponds to the system of causes and effects in the universe. This tablet consists of two chains: (1) the chain of perfect cause and effect, where there is no change; and (2) the chain of incomplete cause and effect, which is the opposite of the first. The first set of traditions quoted above refers to God’s inevitable decree concerning the fetus, while the second set of traditions refers to His changeable decree. There is no contradiction between a servant’s acts being inevitably decreed and the person’s free will in performing those acts, as we discussed before.

7. Salām b. al-Mustanīr said: I asked Imam al-Bāqir about God’s words, mukhallaqah and ghayri mukhallaqah (). He said,“Mukhallaqah refers to the particles that God created in the loins of Adam. He made a covenant with them, then He made them pass through the loins of men and the wombs of women, until they come to this world so that they may be questioned about their covenant. But ghayri mukhallaqah refers to those whom God did not create in the loins of Adam when He created the particles and made a covenant with them. They are the sperms that are not conceived and the fetuses that miscarry before they are invested with spirit, life and subsistence.”

Author’s comment: The meaning of this hadith was discussed in our examination of narrations under verse .

8. Imam al-Ṣādiq narrated from his father: When a servant reaches the age of one hundred, it is the worst part of life (ardhal al-ʿumur).

Author’s comment: Some other traditions in this regard were presented under verse .

9. Ibn ʿAbbās said: Sometimes the Bedouins would come to the Prophet [in Medina] and convert to Islam. When they returned to their towns, if they had a good year of rain, crop and offspring [of their cattle or themselves], they would say, “This new religion of ours is good,” and they would stick to it. But if they faced a bad year of rain, crop and offspring [of their cattle or themselves], they would say, “There is no good in this new religion of ours.” Thus God revealed: And among people is he who serves Allah (standing) on the edge ().

Author’s comment: This has also been narrated from him [Ibn ʿAbbās] through another chain.

10. Once Zurārah asked Imam al-Bāqir about God’s words, And among people is he who serves Allah (standing) on the edge (). The Imam said: Indeed there were some people who worshiped God alone and stopped worshiping others, which means that they were no longer polytheists. However, they did not recognize Muḥammad as the messenger of God. So they worshiped God while entertaining doubts concerning Muḥammad and the message that he brought. They went to the Prophet [and accepted Islam] saying to themselves, “We shall wait and see: if our wealth increases, and if we and our children are healthy, then we will know that he is the Messenger of God. But if it happens otherwise, then we will hold back.” God says: If good befalls him he is satisfied therewith, referring to worldly well-being. If a trial afflicts him refers to personal tribulations. He turns back headlong means that he turns back to his old polytheism due to his doubt. He loses this world as well as the Hereafter; that is a manifest loss. He calls besides Allah upon that which does not harm him and that which does not benefit him: This means that he becomes a polytheist and starts calling upon and worshiping other than God….

Author’s comment: Al-Ṣadūq has also reported this hadith in al-Tāwḥīd, with minor differences.

11. Ibn ʿAbbās said: Whoever has been thinking that Allah will not assist him [in this life and the Hereafter]: [It means] whoever used to think that God will never assist Muḥammad. Let him stretch a sabab to the samāʾ: [It means] let him tie a rope to the ceiling of his house. Then let him sever (it): [It means] let him hang from it until he dies.

Author’s comment: Even though this is Ibn ʿAbbās’ interpretation of the verse, it implies the context of revelation of the verse. That is why we narrated it here.

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1. This is deduced from the use of present tense (yattabiʿu), which implies continuity, and the word “every” (kull), which shows not stopping at any limit. (Trans.) ↩︎

2. This is based on taking fa-annahu yuḍilluhu… not to be a complete sentence, but an incomplete clause which effectively indicates a quality or act of the devil. The author’s interpretation is: “The quality of being misleading for his followers is a fixed and established quality for the rebellious devil.” However, it is also possible—and more apparent—to take fa-annahu yuḍilluhu… as a complete clause which is at the same time the predicate of whoever takes him for a guardian. The current translation of the verse is based on this interpretation. (Trans.) ↩︎

3. This is based on the word shayṭān in verse meaning Satan (Iblīs) in particular, not devils in generals. (Trans.) ↩︎

4. The verse does not identify the object of that We may make (it) clear to you, but given the beginning of the verse and the next two verses, “it” refers to the possibility—or certainty—of resurrection. (Trans.) ↩︎

5. The omitted noun could be “Lord” or “Creator,” where the verse would be saying: “God is the True Lord” or “God is the True Creator.” (Trans.) ↩︎

6. One exception to this is verse . (Trans.) ↩︎

7. In short, what mentioned here is in line with the theme and context of the verses. The three conclusions in verse are: (1) Allah is the Truth. (2) He gives life to the dead. (3) He has power over all things. The two conclusions in verse reduce to one: (4) The Hour is coming for sure, when God shall raise those who are in the graves. The two parts of verse are not repetitive because the first part refers to the suddenness of the Hour, while the second part refers to its inevitability. “He gives life to the dead” () is not a repetition of the other points because it (also) refers to God’s custom of giving life to the dead in this world. (Trans.) ↩︎

8. Hence, knowledge cannot mean self-evident statements, because then the verse would be rebuking the person for not arguing over them. (Trans.) ↩︎

9. Lisān al-ḥāl (language of condition or state) refers to a being’s capacity to receive and absorb, irrespective of any verbal request. It is what a being calls for by its very mode of existence, spiritual state, and inner realization. (Trans.) ↩︎

10. Sabab is often used to mean “cause” or “reason.” (Trans.) ↩︎

11. The term in the verse is samāʾ, which is often translated as “heaven” or “sky,” but it is also used for anything that is above one’s head, like the ceiling. (Trans.) ↩︎

12. Al-Durr al-manthūr, on the authority of Ibn Abī Ḥātim. ↩︎

13. It is very likely that Abū Mālik’s narration is also about verse , because the part of the verse mentioned in the narration is common in both verses. (Trans.) ↩︎

14. Al-Durr al-manthūr, on the authority of Aḥmad, al-Bukhārī, Muslim, Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, Ibn Mājah, Ibn al-Mundhir, Ibn Abī Ḥātim, and al-Bayhaqī’s Shuʿab al-īmān. ↩︎

15. Al-Durr al-manthūr, on the authority of Ibn Jarīr, on the authority of Ibn Masʿūd. ↩︎

16. Qurb al-isnād, on the authority of Ḥimyarī, on the authority of Aḥmad b. Muḥammad, on the authority of Aḥmad b. Abī Naṣr. ↩︎

17. Al-Kāfī, via its chain of narration. ↩︎

18. Al-Kāfī, via its chain of narration. ↩︎

19. Tafsīr al-Qummī, via its chain of narration, on the authority of ʿAlī b. al-Mughīrah. ↩︎

20. Al-Durr al-manthūr, on the authority of Ibn Abī Ḥātim and Ibn Mardawayh, via an authentic chain of narration. ↩︎

21. Al-Kāfī, via its chain of narration. ↩︎

22. Al-Durr al-manthūr, on the authority of al-Fāryābī, ʿAbd b. Ḥumayd, Ibn Jarīr, Ibn al-Mundhir, Ibn Abī Ḥātim and al-Ḥākim (who has authenticated it) and Ibn Mardawayh. ↩︎